Receptive Ecumenism is a ground-breaking new ecumenical approach, widely regarded as having the potential to revitalise the Ecumenical Movement. But what is Receptive Ecumenism? Why is it important? In Receptive Ecumenism and the Renewal of the Ecumenical Movement, Antonia Pizzey offers a comprehensive, systematic analysis of Receptive Ecumenism. While still emerging, Receptive Ecumenism is highly promising because it prioritises the need for ecclesial conversion. Pizzey explores the scope and complexity of Receptive Ecumenism, providing much-needed clarity on its aim, key developmental influences and distinctiveness, as well as its virtuous character and relationship with Spiritual Ecumenism. The major implementations of Receptive Ecumenism to date are investigated, along with its significance for the future of ecumenism, especially regarding its engagement with contemporary challenges.

This book is a response to the growing recognition of Receptive Ecumenism as a concept and process that has the potential to bring about the greater flourishing of the Church, both within denominations and across the Church universal.

Receptive Ecumenism asks not what other churches can learn from us, but 'what can we learn and receive with integrity from our ecclesial others?' Since the publication of Receptive Ecumenism and the Call to Catholic Learning: Exploring a Way for Contemporary Ecumenism (OUP, 2008), this fresh ecumenical strategy has been adopted, critiqued, and developed in different Christian traditions, and in local, national, and international settings, including the most recent bilateral dialogue of the Anglican-Roman Catholic International Commission (ARCIC III). The thirty-eight chapters in this new volume, by academics, church leaders, and ecumenical practitioners who have adopted and adapted Receptive Ecumenism in various ecclesial and cultural contexts, show how Receptive Ecumenism has grown and matured. Part One demonstrates how Receptive Ecumenism itself is capable of being received with integrity into very different ecclesiologies and ecclesial traditions. In Part Two, this approach to transformative ecumenical learning is applied to some recurrent ecclesial problems, such as the understanding and practice of ministry, revealing new insights and practical opportunities. Part Three examines the potential and challenges for Receptive Ecumenism in different international settings. Part Four draws on scripture, hermeneutics, and pneumatology to offer critical reflection on how Receptive Ecumenism itself implements transformative ecclesial learning. Addressing the 70th Anniversary of the World Council of Churches, Archbishop Justin Welby, said that 'One of the most important of recent ecumenical developments has been the concept of "Receptive Ecumenism"'. This volume provides an indispensable point of reference for understanding and applying that concept in the life of the Christian churches today.

This volume proposes a fresh strategy for ecumenical engagement - 'Receptive Ecumenism' - that is fitted to the challenges of the contemporary context and has already been internationally recognised as making a distinctive and important new contribution to ecumenical thought and practice. Beyond this, the volume tests and illustrates this proposal by examining what Roman Catholicism in particular might fruitfully learn from its ecumenical others. Challenging the tendency for ecumenical studies to ask, whether explicitly or implicitly, 'What do our others need to learn from us?', this volume presents a radical challenge to see ecumenism move forward into action by highlighting the opposite question 'What can we learn with integrity from our others?' This approach is not simply ecumenism as shared mission, or ecumenism as problem-solving and incremental agreement but ecumenism as a vital long-term programme of individual, communal and structural conversion driven, like the Gospel that inspires it, by the promise of conversion into greater life and flourishing. The aim is for the Christian traditions to become more, not less, than they currently are by learning from, or receiving of, each other's gifts. The 32 original essays that have been written for this unique volume explore these issues from a wide variety of denominational and disciplinary perspectives, drawing together ecclesiologists, professional ecumenists, sociologists, psychologists, and organizational experts.

Receptive Ecumenism is a fresh ecumenical approach that has immense potential. However, precisely what Receptive Ecumenism is, and how it is significant, remains unclear. This thesis argues that Receptive Ecumenism has the potential to reinvigorate ecumenism because it is a form of Spiritual Ecumenism. To date, no systematic investigation has been undertaken on explicating Receptive Ecumenism in relation to Spiritual Ecumenism. This study investigates Receptive Ecumenism’s development from what we term the Spiritual Ecumenical Movement. We focus on the key themes of interior conversion; ecclesial learning; pneumatology; the ecumenical gift exchange; the affective levels of ecumenical engagement; and the virtues of humility and hope. We draw on the work of key figures, including: Paul Couturier, Yves Congar, Vatican II, Ut Unum Sint, Walter Kasper, and Margaret O’Gara.The introductory chapter addresses the research proposal, literature review, methodology, and the study’s scope and limitations. The next chapter undertakes an in-depth examination of Receptive Ecumenism’s primary source material. Chapter Three investigates the roots of Receptive Ecumenism within the Spiritual Ecumenical Movement, and defines Spiritual Ecumenism’s key features. Next, we give particular attention to the themes of humility and hope as constituting essential virtues within Spiritual and Receptive Ecumenism. The fifth chapter examines the connection between Receptive and Spiritual Ecumenism as complementary. Chapter Six asserts Receptive Ecumenism’s potential and effectiveness, as well as the challenges facing its successful implementation. The conclusion proposes seven critical reflections for Receptive Ecumenism, and areas for further research.The research resulted in two key findings: 1) Receptive Ecumenism is an advanced form of ecumenical engagement, which has the potential to reinvigorate contemporary ecumenism because it is a form of Spiritual Ecumenism; and 2) Ecumenical renewal requires tapping into Spiritual Ecumenism, which is underdeveloped. Ecumenism is not just a theological endeavour, or a practical mission, but is also a spiritual and affective experience, of the heart and soul.

There is no doubt that ecumenism occupies a prominent place in the history of the church in the twentieth century: countless churches have been renewed through encounter with Christian sisters and brothers in other confessions and cultures. But it is not clear that this ecumenical impulse will continue to figure prominently in the church’s story. In this book Michael Kinnamon argues that the ecumenical movement, which has given such energy and direction to the church, needs to be reconceived in a way that provides renewing power for the church in this era — and he shows how this might happen. He names the problems with ecumenism, identifies strengths and accomplishments upon which the church now can build, and suggests practical, concrete steps we can take in the direction of revitalization, especially at the local level.

In Hermeneutics of Doctrine in a Learning Church, Gregory Ryan offers an account of the dynamic, multi-dimensional task of interpreting Christian tradition, with reference to doctrinal hermeneutics, Receptive Ecumenism, and the ‘pastorality of doctrine’ seen in Pope Francis.

What do we need to learn and receive from the other to help us address challenges or wounds in our own tradition? That is the key question asked in what has come to be known as ‘receptive ecumenism’. And nowhere is this question more pressing and pertinent than in women’s experiences within the church. Based on qualitative research from five focus groups, 'For the Good of the Church' expose the difficulties women face when they work in a church – sexism, unfulfilled vocation, and abuse of power and privilege, as well as the wide range of gifts and skills which women bring in light of these. The second part of the book continues to draw on the particular wounds and gifts, which arise in the focus groups. Specific case studies are used to identify gifts of theology, practice, experience, vocation and power. Against negative prognoses of an ‘ecumenical winter’, Gabrielle Thomas reveals how radically different theological and ecclesiological perspectives can be a space for learning and receiving gifts for the well-being of the whole Church.

Pentecostal and charismatic renewal movements have seen great growth over the last century and have engaged with many Christian traditions. Yet there are signs that all is not well, and there is a need to develop theologies of renewal that engage with practice and across the traditions if the movements are to continue to grow. In particular, this book seeks an ecumenical engagement between David Watson and Thomas Merton, leaders in the charismatic and monastic renewal movements. The aim is to reflect on the theological roots of these renewal movements through a study of particular people who lived them in practice and sought to help others understand how the triune God was at work. This is done against the wider background of contemporary renewalist theology to develop constructive proposals for renewal theology in the future. Receptive ecumenism provides the method for bringing the different voices into conversation in ways that also point forward in approaches to ecumenical dialogue. It is thus a study relevant to those seeking new ways in theology, those involved in renewal and ecumenical movements, students of Thomas Merton, and all who seek to better understand the Christian renewal movements that have swept the world.